English
Perhaps we too might give the venerable ones something’—and if that bhikkhu, having said this, gives something, even if only a little almsfood, it is an offense of relinquishment and expiation.” 643. “For the sake of a bhikkhu” means intending to clothe a bhikkhu, making a bhikkhu the object. “A stranger” means from the mother’s side or from the f from this or up to the seventh generation of grandfathers unrelated. Gahapati by name is whoever dwells in a house. Gahapatānī by name is whoever dwells in a house. "Tantavāyehi" means weavers. A robe by name is one of the six robes the last one suitable for modification. "Vāyāpeyyāti" means causes to be woven. "Tatra ce so bhikkhūti" means that monk for whom the robe is woven. "Pubbe appavārito" means not previously invited: "What kind of robe, venerable sir, do you need? What kind of robe should I have woven for you?" "Tantavāye upasaṅkamitvā" means having gone to the house having approached wherever. "Cīvare vikappaṃ āpajjeyyāti" means he makes a suggestion about the robe: "Indeed, friend, this robe is being woven for me. Make it long and wide. Make it well-fitted, well-sewn, well-woven, well-smoothed, and well-finished. Perhaps we too might give something to the venerable ones." And if that monk, having spoken thus, gives something, even just a little almsfood. Almsfood by name means gruel, or cooked rice, or edibles, or a lump of flour, or a tooth-stick, or a thread for a wick, or even he speaks the Dhamma. If, by his word, they make it long or wide or well-fitted, there is an offense of wrong-doing at the attempt. Upon receiving it, it becomes subject to relinquishment. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, monks, it should be relinquished... (etc.)... "Venerable sirs, this robe of mine, not having been previously invited, having approached the weaver of an unknown householder, and having made a suggestion about the robe, is subject to relinquishment. I relinquish this to the Sangha."... (etc.)... "He should give."... (etc.)... "They should give."... (etc.)... "I give to the venerable one." 644. If, regarding an unknown person, he perceives them as unknown, and not having been previously invited, he approaches the weaver of a householder and makes a suggestion about the robe, it is an offense of relinquishment and expiation. If, regarding an unknown person, he is in doubt, and not having been previously invited, he approaches the weaver of a householder and makes a suggestion about the robe... he incurs a Nissaggiya Pācittiya. If, to an unknown person, he perceives as a relative, having not been invited before, he approaches a householder weaver and makes a suggestion about a robe, he incurs a Nissaggiya Pācittiya. If, to a relative, he perceives as unknown, he incurs a Dukkata. If, to a relative, he is in doubt, he incurs a Dukkata. If, to a relative, he perceives as a relative, there is no offense. 645. There is no offense: for relatives, for those who have invited, for the sake of another, with one's own money, if he intends to have an expensive one woven but has a cheap one woven, for a madman, for the first offender. The seventh training rule concerning the great sender of robes is finished. 8. The training rule concerning emergency robes 646. At one time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, a certain high minister, going on a journey, sent a messenger to the bhikkhus: "Venerables, please come, I will give you robes for the rainy season." The bhikkhus, feeling remorse, thinking, "The Blessed One has allowed robes for the rainy season only for those who have completed the rains retreat," did not go. Then that high minister complained, grumbled, and was annoyed: "How is it that the Venerables, though I sent a messenger, do not come! I am going with the army. Life is uncertain, death is uncertain." The bhikkhus heard that high minister complaining, grumbling, and being annoyed. Then those bhikkhus reported this matter to the Blessed One. Then the Blessed One, on this occasion, on this account, gave a Dhamma talk and addressed the bhikkhus: "Monks, I allow you to accept and put away emergency robes." 647. At that time, the bhikkhus, thinking, "The Blessed One has allowed us to accept and put away emergency robes," accepted emergency robes and let the robe season pass. Those robes remained tied in bundles on the robe-pole. Then Venerable Ānanda, while going on his rounds of the lodgings, saw those robes tied in bundles on the robe-pole. Having seen them remaining there, The bhikkhus said this: "Whose are these robes, friend, tied in bundles on the robe-pole?" "They are our emergency robes, friend." "For how long, friend, have these robes been put aside?" Then those bhikkhus reported to Venerable Ānanda how long they had been put aside. Venerable Ānanda complained, grumbled, criticized: "How can bhikkhus, having received emergency robes, exceed the robe-period?" Then Venerable Ānanda, having criticized those bhikkhus in various ways, reported the matter to the Blessed One. "Is it true, bhikkhus, that bhikkhus, having received emergency robes, exceed the robe-period?" "It is true, Blessed One." The Buddha, the Blessed One, criticized them. "How can these foolish men, bhikkhus, having received emergency robes, exceed the robe-period! This, bhikkhus, is not for the faith of the unfaithful, nor for the increase of faith in the faithful. And thus, bhikkhus, you should recite this training rule: 648. If, with ten days remaining until the full moon of the three-month Kattika period, an emergency robe arises for a bhikkhu, the bhikkhu, perceiving it as an emergency, should accept it. Having accepted it, it should be put aside until the robe-period. If he puts it aside beyond that, it is an offense of relinquishment and expiation. 649. "With ten days remaining" means with ten days remaining until the Pavāraṇā ceremony. "The full moon of the three-month Kattika period" means the Pavāraṇā ceremony is called Kattika. An "emergency robe" is this: if one intends to go with an army, or intends to go on a journey, or is sick, or is pregnant, or if faith has arisen in the faithless, or if confidence has arisen in the unconfident, and if that person sends a messenger to the bhikkhus, saying: "Venerables, please come, I will give the rains-residence robe," this is called an emergency robe. "The bhikkhu, perceiving it as an emergency, should accept it. Having accepted it, it should be put aside until the robe-period" means it should be put aside with a clear understanding. — "This is an emergency robe." The robe-season time, when the kathina is not spread, is the last month of the rainy season; when the kathina is spread, it is five months. If one keeps it beyond that, when the kathina is not spread, and passes the last day of the rainy season, it is nissaggiya pācittiya. When the kathina is spread, and one passes the day of the kathina's removal, it is nissaggiya. It should be relinquished to the Sangha, or to a group, or to an individual. And thus, bhikkhus, it should be relinquished… (etc.)… "This emergency robe of mine, Venerable Sir, has passed the robe-season time, it is nissaggiya. I relinquish this to the Sangha." … (etc.)… "He should give it." … (etc.)… "They should give it." … (etc.)… "I give it to the Venerable." 650. Regarding an emergency robe, perceiving it as an emergency robe, one passes the robe-season time: nissaggiya pācittiya. Regarding an emergency robe, being in doubt, one passes the robe-season time: nissaggiya pācittiya. Regarding an emergency robe, perceiving it as not an emergency robe, one passes the robe-season time: nissaggiya pācittiya. Regarding what is not determined, perceiving it as determined… (etc.)… Regarding what is not designated, perceiving it as designated… Regarding what is not relinquished, perceiving it as relinquished… Regarding what is not lost, perceiving it as lost… Regarding what is not destroyed, perceiving it as destroyed… Regarding what is not burnt, perceiving it as burnt… Regarding what is not plundered, perceiving it as plundered, one passes the robe-season time: nissaggiya pācittiya. One uses a nissaggiya robe without relinquishing it: an offense of dukkaṭa. Regarding what is not an emergency robe, perceiving it as an emergency robe: an offense of dukkaṭa. Regarding what is not an emergency robe, being in doubt: an offense of dukkaṭa. Regarding what is not an emergency robe, perceiving it as not an emergency robe: no offense. 651. No offense: if one determines it within the time, or designates it, or relinquishes it, or it is lost, or it is destroyed, or it is burnt, or it is taken by force, or it is taken by trust, for a mad person, for the first offender. The training rule concerning an emergency robe, the eighth, is concluded. 9. The training rule concerning doubt. 652. At that time, the Buddha, the Blessed One, was dwelling at Savatthi, in Jeta's Grove, in Anathapindika's monastery. T Now at that time, monks who had completed the Rains Retreat were dwelling in forest abodes. Robbers in the month of Kattika robbed the monks, thinking, "We've got a gain!" They reported this matter to the Blessed One. Then the Blessed One, on this occasion, in this connection, gave a Dhamma talk and addressed the monks: "I allow, monks, for one dwelling in a forest abode, one of the three robes to be deposited within a dwelling." Now at that time, monks, thinking, "The Blessed One has allowed one of the three robes to be deposited within a dwelling," having deposited one of the three robes within a dwelling, stayed away for more than six nights. Those robes were lost, ruined, burned, or eaten by mice. The monks were poorly clad, with worn-out robes. Monks said this: "Why are you, friends, poorly clad, with worn-out robes?" Then those monks